Law is perfect and requiring no more in his Worship but what is in that Law prescribed See Psal. 19.8 Prov. 30.5 6. Deut. 4.1 2. And this perfection of the Written Law though it be perfectly destructive to their Tradions not only the Karaei among themselves do earnestly contend for but also sundry of their Gemarists do acknowledge especially when they forget their own concernments out of a desire to oppose the Gospel And to this head belong all the Arguments that Divines make use of to prove the perfection of the Scripture against the New Talmudists in Christianity 5. God every where sends his people to the Written Law of Moses for the Rule of their Obedience no where unto any Kabal Deut. 11.32 and chap. 10.12 13. Chap. 28.1 Josh. 1.7 8. Chap. 23.6 2 Chron. 30.18 Isa. 8.20 If there be such an Orall Law it is one that God would not have any man to observe which he calls none to the Obedience of nor did ever reprove any man for its Transgression And many more Arguments of the like nature may be added to prove the vanity of § 14 this pretence And yet this Figment is the bottom of the present Judaical Religion and obstinacy When the Apostle wrote this Epistle their Apostacy was not yet arrived at this rock of offence since their falling on it they have increased their blindness misery and ruine Then they were contented to try their cause by what God spake to their Fathers in the Prophets which kept open a door of hope and gave some advantages for their Conversion which are now shut up and removed untill God shall take this vail away from their faces that they may see to the end of the things that were to be done away By this means principally have they for many generations both shut out the § 15 Truth and secured themselves from Conviction For what ever is taught and revealed in the Scripture concerning the Person Office and Work of the Messiah seeing they have that which they esteem a Revelation of equall Authority herewithall teaching them a Doctrine quite of another nature and more suited unto their carnal Principles and Expectations they will rather rest in any evasions than give way to the Testimony thereof And whilest they have a firm perswasion as they have received by the Tradition of many Generations that the written Word is imperfect but an half Revelation of the mind of God in its self unintelligible and not to be received or understood but according to the sense of their Orall Law now recorded in their Talmuds what can the most plain and cogent Testimonies of it avail unto their Conviction And this hath been the fatall way and means of the grand Apostacy of both Churches Judaical and Christian. How far that of the Jews was overtaken with it in the dayes of our Lords Conversation on the Earth the Gospel doth abundantly declare and how they have brought it unto its height we have given now some brief account That of the Roman Church hath been the very same and hath at length arrived unto almost the same issue by the same degrees This some of them perceiving do not only defend the Pharisaical Opinion among the Jews about the Orall Law and Succession of their Traditions as consonant to the pretensions of their own Church but also openly avow that a very great number of their several respective Traditions are either the same or that they nearly resemble one another as doth expresly Josephus de Voysin in his Proaemium to the Pugio fidei of Raimundus Martini And because it is evident that the same have been the way and means whereby both the Judaical and Roman Church have apostatized and departed from the Truth and that they are the same also whereby they maintain and defend themselves in their Apostacy and refusal to return unto the Truth I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest their Consent and Agreement in this Principle about their Traditions and Authority of them which have been the Ruine of them both First The Jews expresly contend that their Orall Law their Mass of Traditions was § 16 from God himself Partly they say it was delivered unto Moses on Mount Sinai and partly added by him from Divine Revelations which he afterwards received Hence the Authority of it with them is no less than that of the Written Word which hath all its Authority from its Divine Original and the usefulness of it is much more For although they cannot deny but that this and that particular Tradition that is Practice Custom or Exposition of any place of Scripture was first introduced expressed and declared at such or such seasons by such Masters or Schools amongst them yet they will not grant that they were then first invented or found out but only that they were then first declared out of the Cabalistical Abyss wherein they were preserved from their first Revelation as all of them agree who have written any thing about the nature propagation and continuance of their Orall Law And this is the perswasion of the Romanists about their Cabal of Traditions They plead them to be all of a Divine Original partly from Christ and partly from his Apostles What ever they have added unto the written Word yea though it be never so contrary thereunto still they pretend that it is part of the Orall Law which they have received from them by living Tradition Let one Convention of their Doctors determine that Images are to be adored another that Transubstantiation is to be believed a third add a New Creed with an equall number of Articles unto the old let one Doctor advance the Opinion of Purgatory another of Justification by Works all is one these things are not then first invented but only declared out of that unsearchable Treasure of Traditions which they have in their Custody Had they not inlaid this Perswasion in the minds of men they know that their whole Fabrick would of its own accord have long since sunk into Confusion But they highly contend at this day that they need no other Argument to prove any thing to be of an Heavenly Extract and Divine Originall but that themselves think so and practise accordingly § 17 Secondly This Orall Law being thus given the Preservation of it seeing Moses is dead long ago must be enquired after Now the Jews assign a threefold Depository of it First The whole Congregation Secondly The Sanhedrim and Thirdly The High Priest To this End they affirm that it was three times repeated upon the descent of Moses from Mount Sinai as to what of it he had then received and his after additions had the same promulgation First It was repeated by himself unto Aaron Secondly By them both unto the Elders and Thirdly By the Elders unto the whole Congregation or as Maimonides in Jad Chazakah Moses delivered it unto Eleazar Phineas and Joshuah after the Death of Aaron by whom the Consistory was instructed therein who taught the People
at least so long he continued under restraint though in his own hired Hâ—use This time was expired before the writing of this Epistle For he was not only absent from â—â—me in some other part of Italy when he wrote it Chap. 13.24 but also so far at liberty and sui juris as that he had entertained a Resolution of going into the East so soon as Timothy should come unto him Chap. 13.23 And it seems likewise to be written before the Martyrdom of James at Jerusalem in that he affirms that the Church of the Hebrews had not yet resisted unto Blood Chap. 12.4 it being very probable that together with him many others were slain Many great difficulties they had been exercised withal but as yet the Matter was not come to blood which shortly after it arrived unto That is certain also that it was not only written but communicated unto and well known by all the believing Jews before the writing of the Second Epistle of Peter who therein makes mention of it as we have declared Much light I confess to the precise time of its writing is not hence to be obtained because of the uncertainty of the time wherein Peter wrote that Epistle Only it appears from what he affirms concerning the approaching of the time of his suffering Chap. 1.13 that it was not long before his death This as is generally agreed happened in the thirteenth year of Nero when a great progress was made in that War which ended in the fatall and finall destruction of the City and Temple § 3 From these Observations it appears that the best guide we have to find out the certain time oâ— the Writing of this Epistle is Pauls being sent Prisoner unto Rome Now this was in the first year of the Government of Festus after he had been two years detained in Prison at Caesarea by Felix Acts 24.27 Chap. 25. v. 26 27. This Felix was the Brother of Pallas who ruled all things under Claudius and fell into some disgrace in the very first yeâ—â— of Nero as Tacitus informs us But yet by the countenance of Agrippina the Mother of Nero he continued in some regard untill the fifth or sixth year of his Raign when together with his Mother he destroyed many of her Friends and Favourites During this time of Pallas his declension in power it is most probable that his Brother Felix was displaced from the Rule of his Province and Festus sent in his room That it was before his utter ruine in the sixth year of Nero is evident from hence because he made means to keep his Brother from punishment when he was accused for Extortion and Oppression by the Jews Most probably then Paul was sent unto Rome about the fourth or fifth year of Nero which was the fifty ninth year from the Nativity of the Lord Jesus Christ. There he abode as we shewed at the least two years in custody where the Story of the Acts of the Apostles ends in the seventh year of Nero and sixty first of our Lord or the beginning of the year following That year it is presumed he obtained his liberty And this was about thirteen years after the determination of the Controversie about Mosaical Institutions as to their obligation on the Gentiles made by the Synâ—d at Jerusalem Acts 13. Presently upon his liberty whilest he abode in some part of Italy expecting the coming of Timothy before he entered upon the journey he had promised unto the Philippians Chap. 2. v. 24. he wrote this Epistle Here then we must stay a little to consider what was the general state and condition of the Hebrews in those dayes which might give occasion unto the writing thereof The time fixed on was about the death of Festus who dyed in the Province and the § 4 beginning of the Government of Albinus who was sent to succeed him What was the state of the people at that time Josephus declares at large in his Second Book of their Wars In brief the Governours themselves being great Oppressors and rather mighty Robbers amongst them than Rulers the whole Nation was filled with Spoil and Violence What through the fury and outrage of the Souldiers in the pursuit of their insatiable Avarice what through the Incursions of Thieves and Robbers in Troops and Companies wherewith the whole Land abounded and what through the tumults of Seditious persons daily incited and provoked by the cruelty of the Romans there was no peace or safety for any sober honest men either in the City of Jerusalem or any where else throughout the whole Province That the Church had a great share of suffering in the outrage and misery of those dayes as in such dissolutions of Government and Licence for all wickedness it commonly falls out no man can question And this is that which the Apostle mentions Chap. 10.31 32 33 34. Ye endured a great sight of aâ—flictions partly whilest ye were made a gazing-stock both by reproaches and aâ—flictions and partly whilest ye became companions of them that were so used and took joyfully the spoyling of your goods This was the lot and portion of all honest and sober minded men in those dayes as their Historian at large declares For as no doubt the Christians had a principal share in all those sufferings so some others of the Jews also were their Companions in them it being not a special persecution but a general calamity that the Apostle speaks of One Joseph the Son of Caehias was in the beginning of those dayes High-Priest put into § 5 that Office by Agrippa who not long before had put him out On the death of Festus he thrust him out again and placed Ananus his Son in his stead This man a young rash Fellow by Sect and Opinion a Sadduce who of all others were the most violent in their hatred of the Christians being especially ingaged therein by the peculiar Opinion of their Sect and Party which was the denyal of the Resurrection first began a direct Persecution of the Church Before his advancement to the Priesthood their Afflictions and Calamities were for the most part common unto them with other peaceable men Only the rude and impious multitude with other seditious persons seem to have offered especial violences unto their Assemblies and Meetings which some of the more unsteadfast and weak began to omit on that account Chap. 10.25 Judicial proceeding against them as to their lives when this Epistle was written there doth not appear to have been any for the Apostle tells them as we before observed that as yet they had not resisted unto blood Chap. 12. v. 4. But this Ananus the Sadduce presently after being placed in power by Agrippa taking advantage at the death of Festus and the time that passed before Albinus his Successor was setled in the Province convents James before himself and his Associates There to make short work he is condemned and immediately stoned And it is not unlikely but that other private Persons
suffered together with him The Story by the way of the Martyrdome of this James is at large reported by § 6 Eusebius out of Hâ—gesippus Histor. Eccles. l. 2. cap. 23. in the Relation whereof he is followed by Hierom and sundry others I shall say no more of the whole Story but that the Consideration of it is very sufficient to perswade any man to use the liberty of his own Reason and Judgement in the perusal of the Writings of the Antients For of the Circumstances therein reported about this James and his death many of them as his being of the Line of the Priests his entring at his pleasure into the Sanctum Sanctorum his being carried up and set by a great multitude of people on a pinacle of the Temple are so palpably false that no colour of probability can be given unto them and most of the rest seem altogether incredible That in general this Holy Apostle of Jesus Christ his kinsman according to the flesh was stoned by Ananus during the Anarchie between the Governments of Festus and Albinus Josephus who then lived testifies and all Ecclesiastical Historians agree § 7 The Churches at this time in Jerusalem and Judaea were very numerous The Oppressors Robbers and Seditious of all sorts being wholly intent upon the pursuit of their own ends filling the Government of the Nation with tumults and disorders the Disciples of Christ who knew that the time of their preaching the Gospel unto their Countreymen was but short and even now expiring followed their work with diligence and success being not greatly regarded in the dust of that confusion which was raised by the Nation 's rushing in to its fatal ruine § 8 All these Churches and the multitudes that belonged unto them were altogether with the Profession of the Gospel addicted zealously unto the Observation of the Law of Moses The Synod indeed at Jerusalem had determined that the yoke of the Law should not be put upon the necks of the Gentile Converts Acts 15. But eight or nine years after that when Paul came up unto Jerusalem again Chap. 21. v. 20 21 22. James informs him that the many thousands of the Jews who believed did all zealously observe the Law of Moses and moreover judged that all those who were Jews by birth ought to do so also and on that account were like enough to assemble in a disorderly multitude to enquire into the practice of Paul himself who had been ill reported of amongst them On this account they kept their Assemblies distinct from those of the Gentiles all the world over as amongst others Hierom informs as in his Notes on the first Chapter of the Galatians All those Hebrews then to whom Paul wrote this Epistle continued in the use and practice of Mosaical Worship as celebrated in the Temple and their Synagogues with all other Legal Institutions whatever Whether they did this out of an unacquaintedness with their liberty in Christ or out of a pertinacious adhâ—rence unto their own prejudicate Opinions I shall not determine § 9 From this time forward the Body of the people of the Jews saw not a day of peace or Quietness Tumults Seditions Outrages Robberies Murders increased all the Nation over And these things by various degrees made way for that fatal War which beginning about six or seven years after the Death of James ended in the utter desolation of the People City Temple and Worship foretold so long before by Daniel the Prophet and intimated by our Saviour to lye at the door This was that day of the Lord whose suddain approach the Apostle declares unto them Chap. 10.36 37. For ye have need of Patience that after ye have done the Will of God ye may receive the Promise For yet a little while and he that shall come will come and will not tarry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A very little while less than you think of or imagine the manner whereof he declares Chap. 12.26 27 28. And by this means he effectually diverted thâ—m from a pertinacious adherence unto those things whose dissolution from God himself was so nigh at hand which Argument was also afterwards pressed by Peter 2 Epist. Chap. 3. § 10 Our blessed Saviour had long before warned his Disciples of all these things particularly of the desolation that was to come upon the whole people of the Jews with the Tumults Distresses Persecutions and Wars which should precede it directing them to the exercise of patience in the discharge of their duty untill the approach of the final Calamity out of which he advised them to free themselves by flight or a timely departure out of Jerusalem and all Judaea Matth. chap. 24. v. 15 16 17 18 19 20 21. This and no other was the Oracle mentioned by Eusebius whereby the Christians were warned to depart out of Jerusalem It was given as he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approved men amongst them For although the Prophesie its self was written by the Evangelists yet the especial meaning of it was not known and divulged amongst all The Leaders of them kept this secret for a season least an exasperation of the people being occasioned thereby they should have been obstructed in the work which they had to do before its accomplishment And this was the Way of the Apostles also as to other future events which being foretold by them might provoke either Jews or Gentiles if publickly divulged 2 Thess. 2.5 6. But now when the Work of the Church among the Jews for that season was come to its close the Elect being gathered out of them and the final Desolation of the City and People appearing to be at hand by a concurrence of all the signs foretold by our Saviour those entrusted with the sense of that Oracle warned their Brethren to provide for that flight whereunto they were directed That this flight and departure probably with the loss of all their Possessions was grievous unto them may easily be conceived But that which seems most especially to have perplexed them was their relinquishment of that Worship of God whereunto they had been so zealously addicted That this would prove grievous unto them our Saviour had before intimated Matth. 24. v. 20. Hence were they so slow in their Obedience unto that Heavenly Oracle although excited with the remembrance of what befell Lots Wife in the like Tergiversation Nay as it is likely from this Epistle many of them who had made Profession of the Gospel rather than they would now utterly forego their old Way of Worship deserted the Faith and cleaving to their unbelieving Countreymen perished in their Apostasie whom our Apostle in an especial manner forewarns of their inevitable and sore destruction by that Fire of Gods Indignation which was shortly to devour the Adversaries to whom they associated themselves Chap. 10. v. 25 26 27 28 29 30 31. This was the Time wherein this Epistle was written This the Condition of the Hebrews § 11 unto whom it was
as occasion did require What the People knew of it is uncertain but what they did so was quickly lost The Consistory or great Sanhedrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call it the House of Judgement of Seventy and one was more faithfull in its charge Hence Rab. Moses in the same Book Tractat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rebells or Transgressors teacheth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Consistory or House of Judgement at Jerusalem was the foundation of the Orall Law These are the Pillars of Doctrine from whom Statutes and Judgements went forth unto all all Israel And he afterwards affirms with what Truth may be easily judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest this great Consâ—story continued there was no dissention in Israel For not only the famous differences between Hillel and Shammai with their Disciples which involved all the Schools Scribes and Lawyers among them arose and were propagated whilest that Consâ—story continued but also the Atheistical Sect of the Sadduces rose unto that height and interest as to obtain the Presidentship in the Sanhedrim its self But the High Priests are those whom they fix upon as the principal Conservators of this Orall Law To this End they give us Catalogues of them from first to last that by their uninterrupted Succession we we may be secured of the incorrupt preservation of their Original Traditions Only it may here be added by the way that they bind not themselves precisely in all their Religious Observances unto this Oral Law whereunto they assign a Divine Original but ascribe an Authority unto the Sanhedrim and the High Priest to constitute things of themselves in the Worship of God besides and beyond the word For whatever they pretend of their Orall Law when they come unto particular Instances they would fain educe the Constitutions of it from some Word or Letter or manner of Interpretation of the Scripture its self But those Constitutions of the Consistory and Wisemen they ascribe unto their own Authority Some of these are recounted by Maimonides in his Preface unto Jad Chazaka as the Reading of the Book or Roll of Esther with Fasting lights on the Feast of Dedication The Fast on the seventh of Ab. or July various Mixtures and Washings of hands things plainly of that nature which our Lord Jesus condemned amongst them And it is observable how he frees them from transgressing that Precept Deut. 12.32 Thou shalt not add unto this word by this Constitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he they say not that the holy blessed God hath commanded these things that there should be such Mixtures that the Book of Esther should be read with fasting for if they should say so they should add to the Law but thus we speak such and such a Prophet or the Consistory commanded and appointed that the Book of Esther should be read with fasting to celebrate the Glory of the Holy Blessed God in our Deliverance and so of the rest It seems then they may add what they will of their own so they entitle not the Name of God to their Inventions by which means they have set themselves at liberty to multiply superstitious Observations at their pleasure which they had actually done in the dayes of our Saviour and thereby made the Law of God of none effect In all these things are they followed and imitated by the Romanists In the same manner do they lay up the stock of their Traditions In general they make the Church the repository of them although they do not so distinctly explain the way and means whereby they were committed thereunto as the Jews do Unto the Sanhedrim Councils are succeeded in the same Office But their Nature Work Authority Assistance and Use are so variously disputed amongst them that nothing of certainty from them or by them singly considered is to be obtained It is the High Priest or Pope that is the Principal Conservator of this Sacred Treasury of Traditions Upon their Succession doth the certainty of them depend And whilest there is a Pope at Rome the knowledge of the new Orall Law will not fail as the Old one did not whilest the Jews had an High Priest though in the pursuit of it they Crucified the Messiah and continue to reject him unto this day Besides like the Jews they content not themselves with what they pretend to be of antient Tradition but assume a Power of making new Constitutions in the things of God whereby they would have us to think they do not violate the prohibitions of adding because they ascribe them not unto the Word of God but to the Authority of the present Church Thus far therefore they are fully agreed Thirdly The Jews in favour and unto the Honour of these Traditions affirm that the § 18 written Word without them is imperfect and not to be understood but as it is interpreted by them This they are constant unto and earnestly contend for Aben Ezra in his Preface to the Law discourseth at large of five several wayes of the Interpretation of it but concludes at last that the whole written Law of Moses is founded on the Orall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is a sign unto us that the Law of Moses is founded on the Orall Law which is the joy of our hearts so apt are they to rejoyce in a thing of nought To the same purpose are the words of another Famous Master amongst them Rabbi Bechai in Cad Hakkemach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Orall Law is the Foundation of the written nor can the Written Law be expounded but by the Oral By this being the Foundation of the Written Law they intend that the sense of it is so enwrapped and contained therein that without the Explications thereof it cannot be understood And to this End Manasse one of their late Masters expresly disputes that in many things it is defective and in some things redundant so that it is not able to give us a full and clear direction in the things of God without their Traditional Explications and in the confirmation of his opinion he instanceth in sundry Precepts and Prohibitions that he would prove so obscure as that no Obedience can be yielded unto them in a due manner without the help of the Cabala which because for the most part his Exceptions from them are Childish Cavils and have been answered by others shall be here passed over This they are arrived unto this is the common perswasion of them all and we shall yet hear what farther Progress they have made And herein are they imitated by their Successors Their Orall Law also is made by them the foundation of the Written As those Hereticks of old who having got some Sophistical Cavils about Evil where ever they met with any one not of their mind they presently fell upon him with their Vnde maluâ—n whence had evil its Original so thinking to bring them to the acknowledgement of two
the twenty seventh of Cyrus or first § 6 of the whole Monarchy and the first of the sixty second Olympiad continued two hundred and two years as is generally acknowledged by all antient Historians ending on and including in it the second year of the one hundred and twelfth Olympiad which was the last of Darius Codomanus For Cyrus reigned after this three years Cambyses and Smerdes Magus eight Darius Histaspes thirty four Xerxes with the moneths ensuing of Artabanus twenty one Artaxerxes Longimanus forty one Darius Nothus nineteen Artaxerxes Mnemon forty three Ochus twenty three Arses three Darius Codomanus seven in all two hundred and two years After his death Alexander beginning his Reign in the third year of the 112th Olympiad reigned six years from him there is a double account by the two most famous branches of the Graecian Empire The first is by the Syrian or Aera of the Seleucidae which takes its date from the tenth year after the death of Alexander when after some bloody contests Seleucus setled his Kingdom in Syria and reigned thirty years After him reigned Antiochus Soter twenty one years Antiochus Theos fifteen Seleucus Callinicus twenty Seleucus Ceraunus two Antiochus Magnus thirty seven Seleucus Philopater twelve Antiochus Epiphanes twelve Eupator two Dementrius Soter ten In the second year of this Demetrius which was the 153d of the account of the Seleucidae was Judas Macchabaeus slain being the one hundred sixty ninth year after the death of Darius Codomanus or end of the Persian Empire allowing six years to the reign of Alexander and ten more to the beginning of the Kingdom of the Seleucidae Demetrius Soter in the tenth year of his reign was expelled out of his Kingdom by Alexander Vales in the second year of whose reign ten years after the death of Judas Jonathan his Brother took upon him the supream Government of the people of the Jews and began the Rule or Reign of the Hasmonaeans So that the time of the Graecian Empire in Syria from the death of Darius Codomanus unto the liberty of the Jews and erection of a supream Government amongst them was one hundred seventy nine years which being added unto two hundred and two years of the Persian Empire makes up three hundred eighty one years To the same issue comes also the account by the other branch of the Graecian Empire § 7 in Aegypt For Alexander reigned as we said after the death of Darius six years Ptolomaeus Lagi thirty nine Philadelphus thirty eight Euergetes twenty four Philopater nineteen Epiphanes twenty three Philometor thirty in which thirtieth year began the rule of the Hasmonaeans The Rule of the Hasmonaeans with the reign of Herod the great who obtained the § 8 Kingdom by means of their divisions continued untill the Birth of Christ one hundred forty years For Jonathan began his Rule in the second year of the one hundred fifty seventh Olympiad as may be seen by adding the Seleucian Aera to the one hundred and fourteenth Olympiad wherein Alexander dyed and our Lord Christ was born in the second year of the one hundred ninety fourth Olympiad in the last year or the last save one of Herod the great This summ of one hundred forty eight years being added to the fore-mentioned from the beginning of the Empire of Cyrus which is three hundred eighty one years makes up in all five hundred twenty nine years From the Birth of our Lord Christ in the second year of the one hundred ninety fourth Olympiad to the destruction of the City and Temple in the third year of the two hundred and eleventh Olympiad are seventy years which makes up the whole summ before mentioned of five hundred ninety nine years from the first of the Empire of Cyrus unto the destruction of Jerusalem Petavius and our Mountacue reckon from the first of Cyrus unto the eighteenth of Tiberius wherein our Lord Christ suffered five hundred ninety four years which differs very little from the account we have insisted on For take from them twenty seven years of the reign of Cyrus before the first of his Empire and add unto them thirty seven for the continuance of the City and Temple after the death of Christ and the summ remaining will exceed our account only four years or five at the most But the computation we have fixed on being every way consistent with it self and the stated Aeras of the Nations and abridging the time to the shortest size that will endure the tryall we shall abide by it Now the number of five hundred ninety nine years exceeds the time limited in this Prophecy of four hundred and ninety the whole space of one hundred and nine years § 9 Hence it evidently appears that the seventy Weeks of Gabriel or the four hundred and ninety years are not commensurate to the whole space of time between the first Decree of Cyrus in the first year of his general Empire and the final desolation of City and Temple by Titus One hundred and nine years must be taken from it either at the beginning or at the ending or partly at the one partly at the other § 10 We shall first consider the End of them which being clear in the Prophecy will regulate fix and state the beginning Two things in general are insisted on in this Prophecy 1. The coming of Messiah the Prince his annointing unto the work which he had to do and his cutting off as we before declared 2. The Ceasing of the daily Sacrifice with the destruction of the City and Temple by War and a flood of desolations Now these things happened not at the same time for the City and Sanctuary were destroyed thirty seven years after the cutting off or death of the Messiah We are to enquire therefore which of these it was that the time mentioned was determined for and was to expire withall Now it is the coming annointing and cutting off of the Messiah that is the thing chiefly intended in this Prophecy This we have proved undeniably before manifesting that the Vision was granted unto Daniel and given out by him for the consolation of himself and the Church as was the way of the Holy Ghost in all his dealings with the Fathers of old Hereunto the desolation and destruction of the City and Temple was only a consequent a thing that should follow and ensue on what was principally foretold and promised And it is doubtless unreasonable to extend the duration of the time beyond the principal subject matter treated of and on the account whereof alone the computation is granted unto that which is only occasionally mentioned as the consequent of the accomplishment of the Prophecy it self Besides the computation it self is pointed directly by the Angel unto the Messiah and his cutting off Seventy weeks are determined upon thy people Know therefore that from the going forth of the Commandment unto Messiah the Prince shall be c. And after sixty two weeks shall Messiah be cut off But there
their troubles upon their rejection of him and disobedience unto his voice are cut off destroyed exterminated from the place of their solemn Worship and utterly rejected from being the pâ—ople of God Whatever may be conceived to be contained in the commination against those who disobey the voice of that Prophet promised is all of it to the full and in its whole extent come upon the Jews upon and for their disobedience unto the Doctrine of Jesus of Nazareth which added unto the foregoing considerations undeniably prove him to have been that Prophet There is yet another Character given of the Messiah in the Old Testament namely § 41 in what he was to suffer in the world in the discharge of his work and office This being that wherein the main foundation of the whole was to consist and that which God knew would be most contrary to the appreâ—ension and expectation of that carnal people is of all other notes of him most clearly and fully asserted The nature and effects of these sufferings of the Messiah and how they were to be satisfactory to the Justice of God without which apprehension of them little or nothing of the promise or of Mosaical Institutions can rightly be understood because we must treat of them in our explication of the Epistle it self shall not here be insisted on It is sufficient unto our present intention that we prove that the Messiah was to suffer and that as many other miseries so death it self and this his suffering is foretold as a Character to know and discern him by that Jesus of Nazareth by so many other demonstrations and evident tokens proved to be the Messiah did also suffer the utmost that could be inflicted on a man and in particular the things and evils which the Messiah was to undergo we shall not need to prove the Jews confess it and even glory that their forefathers were the instrumental cause of his sufferings Neither doth it at present concern us to declare what he suffered from God himself what from man what from Satan in his life and death in his soul and body and all his concernments it being abundantly sufficient unto our present purpose that he suffered all manner of miseries and lastly death it self and that not for himself but for the sins of others The first evident Testimony given hereunto is in Psal. 22. from the beginning to § 42 the 22. vers that sufferings and those very great and unexpressible are treated of in this Psâ—lm the Jews themselves confess and the matter is too evident to be denied That dereliction of God tortures and pains in body and soul revilings mockings with cruel death are sufferings is certain and they are all here fore-told Again it is evident that some individual person is designed as the subject of those sufferings Most of the Jews would interpret this Psalm of the body of the people to whom not one line in it can be properly applyed for besides that the person intended is spoken of singularly throughout the whole Prophecy he is also plainly distinguished from all the people of what sort soever from the evil amongst them who reviled and persecuted him v. 7 8. and from the residue whom he calls his Brethren and the Congregation of Israel v. 22. It cannot then be the Congregation of Israel that is spoken of for how can the Congregation of Israel be said to declare the praises of God before the Congregation of Israel which is the summ of Kimchi's Exposition Some of them from the title of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hind of the morning would have it to be a Prophecy of Hester who appeared as beautiful as the morning in the deliverance of Israel But as the Title is of another importance respecting the nature of the Psalm not the person treated of in it so they are not able to apply one verse or word in it unto her Others of them plead that it is David himself who is intended and this is not without some shadow of Truth for David might in some things propose his own afflictions and sufferings as Types of the sufferings of the Messiah But there are many things in this Psalm that cannot be applied unto him absolutely When did any open their lips and shake their heads at him using the words mentioned v. 7 8 When was he or his blood poured forth like water and all his bones dis-joynted v. 14 When were his hands and feet pierced v. 16 When did any part his garments and cast lots on his vesture v. 18 When was he brought to the dust of death before his last and final dissolution v. 15 And yet all these things were to be accomplished in the person of him who is principally treated of in this Psalm This whole Psalm then is a Prophecy of the Messiah and absolutely of no other as § 43 may further be evidenced from sundry passages in the Psalm it self For first it treats of one in whom the welfare of the whole Church was concerned they are therefore all of them invited to praise the Lord on his account and for the event and success of his sufferings which they had the benefit of v. 22 23 Secondly it is he by whom the meek shall be satisfied and obtain life eternal v. 26. Thirdly upon his sufferings as the event and success of them the Gentiles are to be gathered in unto God v. 27. All the ends of the World shall remember and turn unto the Lord and all the kindreds of the Nations shall worship before thee And this by the confession of the Jews is the proper work of the Messiah to be effected in his dayes and by him alone Fourthly The preaching of the Truth and Righteousness and Faithfulness of God in his Promise unto all Nations that is of the Gospel ensues on the sufferings described v. 31. which they also acknowledge to belong unto his dayes So that it is the Messiah and he alone who is absolutely and ultimately intended in this Psalm § 44 Now the whole of what is here prophesied on was so exactly fulfilled in Jesus of Nazareth in all the instances of it that it appears to be spoken directly of him and no other The manner of his sufferings is scarcely more cleared expressed in the Story of it by the Evangelists then it is here foretold by David in Prophecy and therefore many passages out of this Psalm are expressed by them in their Records He it was who pressed with a sense of Gods dereliction cryed out My God my God why hast thou forsaken me He it was that was accounted a worm and no man and reviled and reproached accordingly at him did men wagg their heads and reproach him with his trust in God his bones were drawn out of joint by the manner of his sufferings his hands and feet were pierced and upon his Vestures lots were cast upon his sufferings were the truth and Promises of God declared and preached unto all
and the performance of duties required in it yet it was greatly increased and aggravated by that multitude of commands wherein it consisted Whence our Apostle calls it the Law of Commandments contained in Ordinances Ephes. 2.15 Consisting of an endless number of commands concerning which their minds could never attain any comfortable satisfaction whether they had answered their duty aright in them or no. Exercitatio XXI The Sanction of the Law in Promises and Threatnings The Law considered several ways As the Rule of the old Covenant As having a new end put to it As it was the Instrument of the Jewish Polity The sanction of it in those senses Punishments threatned to be inflicted by God himself By others Promises of three sorts To be fulfilled by God himself By others Parents how they prolong the lives of their children Punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Providential punishments Partial Total Persons entrusted with power of punishment The original distribution of the people Task-masters and Officers in Egypt who The authority of Moses The distribution of the people in the Wilderness Institution of the Sanhedrin Judges Kings Penalties Ecclesiastical The three degrees of it explained and examined Causes of Niddui Instance Joh. 9.20 Of Cherem And Shammatha Forms of an Excommunication The Sentence Ezra 10.7 8. explained Civil Penalties and Capital The several sorts of them BY the Sanction of the Law we intend the Promises and Penalties wherewith by § 1 God the observation of it and obedience unto it was enforced This the Apostle hath respect unto in sundry places of this Epistle the principal whereof are reported in the fore-going Dissertation To represent this distinctly we may observe that the Law falls under a three-fold consideration First As it was a Repetition and Expression of the Law of Nature and the Covenant of Works established thereon Secondly as it had a new End and design put upon the Administration of it to direct the Church unto the use and benefit of the Promise given of old to Adam and renewed unto Abraham four hundred and thirty years before Thirdly As it was the Instrument of the Rule and Government of the Church and People of Israel with respect unto the Covenant made with them in and about the Land of Canaan And in this three-fold respect it had a three-fold Sanction First As considered absolutely it was attended with promises of life and threatnings § 2 of death both Eternal The original promise of life upon obedience and the curse on its transgression were inseparably annexed unto it yea were essential parts of it as it contained the Covenant between God and Man See Gen. 2. Deut. 27.26 Rom. 6.23 Rom. 4.4 Rom. 10.5 Rom. 11.6 Lev. 18.5 Ezek. 29.11 Gal. 3.12 13. Now in the Administration of the Law the Church was thus far brought under § 3 the obligation of these Promises and Threatnings of Life and Death eternal so far interested in the one and made obnoxious unto the other as that if they used not the Law according to the new dispensation of it wherein it was put into a subserviency unto the Promise as Gal. 3.19 20 21 22 23 24. that they were left to stand and fall according to the absolute tenure of that first Covenant and its ratification which by reason of the entrance of sin proved fatally ruinous unto all that cleaved unto it Rom. 8.3 chap. 9.31 Secondly The Law had in this Administration of it a new End and design put § 4 upon it and that in three things First that it was made directive and instructive unto another End and not meerly preceptive as at the beginning The Authoritative Institutions that in it were super-added to the Moral commands of the Covenant of works did all of them direct and teach the Church to look for Righteousness and Salvation the original ends of the first Covenant in Another and by another way as the Apostle at large disputes in this Epistle and declares positively Gal. 3. throughout Secondly In that it had a dispensation added unto the commands of obedience and interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by condiscension given by God himself as to the perfection of its observance and manner of its performance in reference unto this new end It required not absolutely perfect obedience but perfectness of heart integrity and uprightness in them that obeyed And unto the Law thus considered the former promises and threatnings are annexed For the neglect of this use of it left the Transgressors obnoxious to the Curse denounced in general against them that continued not in the whole Law to do it Thirdly It had merciful relief provided against sin for the supportment and consolation of sinners as we shall see in the consideration of their Sacrifices § 5 Thirdly it may be considered as it was the Instrument of the Rule and Government of the People and Church of Israel according to the tenure of the Covenant made with them about the Land of Canaan and their living unto God therein And in this respect it had four things in it First That it represented unto the people the Holiness of God the Effects whereof are implanted in the Law according to its Original constitution whereupon in it they are so often called to be holy because the Lord and Law-giver was holy Secondly A Representation of his Grace and Condiscention pardoning of sin in the Covenant of mercy in as much as he allowed a Compensation by Sacrifices for so many transgressions which in their own nature were forfeitures of their interest in that Land Thirdly That it was a righteous Rule of obedience unto that People as unto their especial Covenant condition Fourthly That it fully represented the severity of God against wilful transgressors of his Covenant as now renewed in order to the Promise seeing every such transgression was attended in their Administration of Rule with death without mercy § 6 It is of the Law under this third consideration though not absolutely as the Instrument of the Government of the People in Canaan but as it had a Representation in it of that Administration of grace and mercy which was contained in the Promises whereof we treat Concerning this or the Law in this sense we may consider first the Promises then the Threatnings of it And the Promises are of two sorts First such as God took immediately upon himself the accomplishment of Secondly such as others by his institution and appointment were to communicate the benefit of unto the obedient § 7 The first are of three sorts First of Life Temporal as it was an Instrument of their Government and eternal with God as the Promise or Covenant of grace was exemplified or represented therein Levit. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 Secondly Of a Spiritual Redeemer Saviour Deliverer really to effect what the Ordinances of Institution did represent so to save them eternally to be exhibited in the fulness of time as we have at large already proved Thirdly There are
given out with the Law various Promises of intervenient and mixed mercies to be enjoyed in earthly things in this world that had their immediate respect unto the mercy of the Land of Canaan representing spiritual Grace annexed to the then present Administration of the Covenant of Grace Some of these concerned the collation of good things others the preventing of or delivery of them from Evils both expressed in great variety § 8 Of the Promises whose accomplishment depended on the Institution of God by others that is the principal and comprehensive of the rest which is expressed Exod. 20.12 Honour thy father and thy mother that thy days may be prolonâ—ed This saith our Apostle is the first commandment with promise Ephes. 6.2 Not that the fore-going Precepts have no Promises annexed to the observation of them nor meerly because this hath a Promise literally expressed but that it had the special kind of Promise wherein Parents by Gods institution have power to prolong the lives of obedient Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall prolong thy days that is negatively in not cutting of their life for disobedience which was then in the power of natural Parents and possibly by praying for their prosperity blessing them in the name of God and directing them into the ways and means of universal obedience whereby their days might be multiplied and on sundry other accounts § 9 For the penalties annexed unto the transgression of the Law which our Apostle principally hath respect unto in his discourses on this subject they will require somewhat a larger consideration and they were of two sorts First such as God took upon himself to inflict and secondly such as he appointed others to see unto the execution of The first are of three sorts First That Eternal punishment which he threatned unto them that transgressed and disannull'd his Covenant as renewed and ordered in the Administration of the Law and the Ordinances thereof This we have manifested elsewhere to be the importance of the Curse which every such transgressor was obnoxious unto Secondly The punishment which the Jews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or cutting off It is first mentioned Gen. 17.14 in the matter of Circumcision Sometimes emphatically Numb 15.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off that soul shall be cut off from among his people and frequently afterwards Exod. 12.15 19. chap. 31.14 Levit. 7.10 chap. 20.3 5 6. It is rendred by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.23 shall be destroyed from among the people that is by the hand of God as is declared 1 Cor. 10.10 Heb. 11.28 Twenty five times is this punishment threatned in the Law still unto such sins as disannul the Covenant which our Apostle expresly respects chap. 2.2 as shall be declared on that place Now this punishment the Jews generally agree to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of § 10 Heaven or that which God himself would immediately inflict and it is evidently declared so to be in the interpretation given of it Levit. 17.10 chap. 20.4 5 6. But what this punishment was or wherein it did consist neither Jews nor Christians are absolutely agreed the latter on this subject doing little more then representing the opinions and judgments of the other which course also we may follow Some of them say that Vntimely Death is meant by it so Abarbinel on Numb 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the cutting off the days of the sinner and his death before the natural term of it inflicted by the hand of Heaven This untimely death they reckon to be between the years of twenty and sixty whence Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exterminium cum quis praematurâ morte inter vigessimum sexagessimum annum à Deo è medio tollitur ita tamen ut relinquat liberos Cutting off is when any one is taken away by untimely death between the twintieth and sixtieth year of his age yet so as that he leave children That clause or condition so that yet he leave posterity or children behind him is as far as I can find no where added by them nor doth any thing in the Scripture give countenance thereunto Yea many of the Hebrews think that this punishment consisted in this that such a one should leave no children behind him but that either he should be wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without children or if he had any before his sin they should all die before him and so his name and posterity be cut off which say they is to be cut off from among his people So Aben-Ezra on Gen. 17.14 And this opinion is not without its countenance from the Scripture it self And therefore Jarchi on the same place with much probability puts both these together He shall be cut off by untimely death and leave no children behind him to continue his name or remembrance amongst the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak He that hath no children is accounted as dead but he that hath is as if he lived and his name is not cut off They have a third opinion also that by this cutting off the death of the soul is intended § 11 especially when the word is ingemminated Cutting off he shall be cut off as Numb 15.31 So Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall perish it shall not live or subsist any more for ever Few embrace this opinion as being contrary to their general perswasion of Eternal punishments for the transgressions of the Covenant Wherefore it is disputed against by Abarbinel on Numb 15. who contends that the death of the soul in everlasting separation from God is intended in this threatning And both the principal parts of these various opinions namely that of immature corporal death and eternal punishment ate joyned together by Jonathan in his Targum on Numb 15.31 He shall be cut off in this world and that man shall be cut off in the world to come and bear his sin in the day of Judgment For my part as I have shewed that eternal death was contained in the curse of the Law so this especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extermination from among the people seems to me to intend some especial judgment of God in taking away the life of such a person answering unto that putting to death by the Judges and Magistrates in such cases when they were known which God did appoint And herein also was an eminent Representation of the everlasting cutting off of obstinate and final transgressors of the Covenant Thirdly In Judgments to be brought providentially upon the whole Nation by Pestilence § 12 Famine Sword and Captivity which are at large declared Levit. 26. and Deut. 28. Fourthly Total Rejection of the whole body of the people in case of unbelief and disobedience upon the full and perfect Revelation that was to be made of the will and mind of God upon the coming of the Messiah Deut. 18.18
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words by a transposition of some expressions from their proper place and coherence which must be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case where the cause or means of any thing is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he by the grace of God he might taste death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
without some probability As 1. Some think that his bringing him to glory is intended it became him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring him to Glory by and through sufferings so to perfect him But besides that the word is no where so used nor hath any such signification the Apostle doth not declare what God intended to bring him unto but by what in and about him he intended to bring many Sons to glory 2. Some would have it to denote the finishing of Gods work about him whence in his sufferings on the Cross he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is finished John 19.30 This answers indeed the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that place by our Saviour but not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used by the Apostle which never signifies to end or finish or to perfect by bringing unto an end 3. Some think God made the Lord Christ perfect by sufferings in that he gave him thereby a full sense and Experience of the condition of his people whence he is said to learn obedience by the things that he suffered Chap. 5.8 And this is true God did so but it is not formally and directly expressed by this word which is never used unto that purpose This is rather a consequent of the Act here intended than the Act it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in this place signifies to consecrate dedicate to sanctifie unto an Office or some especial Part or Act of an Office This is the proper meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Mysteries and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacred Acts and Offices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those who are initiated and consecrated unto sacred Offices or employments See Exod. 29.33 35. in the LXX Hence the Antients called Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration unto the sacred Service of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word next insisted on by our Apostle is so used by Christ himself John 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sakes I sanctifie that is dedicate consecrate separate my self to be a Sacrifice And his blood is said to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.29 wherewith he was so consecrated Nor is this word used in any other sense in this whole Epistle wherein it is often used when applyed unto Christ See Chap. 5.9 Chap. 7.28 And this was the use of the word among the Heathen signifying the Initiation and Consecration of a man into the Mysteries of their Religion to be a Leader unto others And among some of them it was performed through the instigation of the Devil by great sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen Orat. cont Jul. 1. No man could be consecrated unto the mysteries of Mithra the Sun unless he proved himself holy and as it were inviolable by passing through many degrees of punishments and trialls Thus it became God to dedicate and consecrate the Lord Christ unto this Part of his Office by his own sufferings He consecrated Aaron to be Priest of old but by the hands of Moses and he was set apart to his Office by the Sacrifice of other things But the Lord Christ must be consecrated by his own sufferings and the Sacrifice of himself And thence it is that those very sufferings which as antecedaneous unto his being a Captain of salvation to this End that he might lead the Sons unto Glory are the means of his dedication or consecration are in themselves a great part of that means whereby he procures salvation for them By all the sufferings then of the Lord Christ in his life and death by which sufferings he wrought out the salvation of the elect did God consecrate and dedicate him to be a Prince a Leader and Captain of salvation unto his people as Peter declares the whole matter Acts 5.30 31. and Chap. 2.36 And from these things last mentioned of the Lord Christ being the Captain of our Salvation and being dedicated unto that Office by his own sufferings it appeareth First That the whole work of saving the Sons of God from first to last their guidance and conduct through sins and sufferings unto Glory is committed unto the Lord Jesus whence he is constantly to be eyed by believers in all the concernments of their Faith Obedience and Consolation Behold saith the Lord I have given him for a witness to the people a leader and commander to the People Isa. 55.4 A Witness to testifie the truth in revealing the mind and Will of God a Leader going before them as a Prince and Captain as the word signifies and a Commander that gives out Laws and Rules for their Obedience God hath set him as a Lord over his whole House Chap. 3.5 and committed all the mannagement of all its concernments unto him There is no Person that belongs unto Gods design of bringing many sons to glory but he is under his Rule and Inspection Neither is there any thing that concerns any of them in their passage towards glory whereby they may be farthered or hindered in their way but the care is committed unto him as the care of the whole Army lyes on the General or Prince of the host This the Prophet sets out in his type Eliakim Isa. 22.21 22 23 24. He is fastned as a nayl in a sure place and all the glory of the house and every vessel of it from the greatest unto the least is hanged on him the weight of all the care of all is upon him committed unto him When the People came out of Aegypt with Moses they were numbered unto him and he being the Administrator of the Law they dyed all in the Wilderness but they were delivered again by tale and number unto Joshuah the type of Christ and none of them not one failed of entring into Canaan And he dischargeth this trust as a faithful Captain First With Care and Watchfulness Psal. 121.4 Behold he that keepeth Israel shall neither slumber nor sleep There is no time nor season wherein the Sons committed unto his Care may be surprized through any neglect or regardlesness in him His eyes are alwayes open upon them They are never out of his heart nor thoughts they are engraven on the palms of his hand and their walls are continually before him or as he expresseth it Isa. 27.3 I the Lord do keep my Vineyard I will water it every moment lest any hurt it I will keep it night and day Greater Care and Watchfulness cannot be expressed night and day and every moment in them he is intent about this work Oh how great an encouragement is this to adhere unto him to follow him in the whole Course of Obedience that he calls unto This puts life into Souldiers and gives them security when they know that their Commander is continually careful for them Secondly He dischargeth this great trust with Tenderness and Love Isa. 40.11 He shall feed his flock like a Shepheard he shall gather the Lambs